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Stan badań nad monodią liturgiczną apostolskiego kościoła ormiańskiego

100%
Kopczyński J.
Seminare. Poszukiwania naukowe
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2012
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vol. 32
227-241
EN
The article discusses the state of research on liturgical monody of the Armenian Apostolic Church. This monody is a collection of musical and literary works, coming mostly from the period from the fifth to the fifteenth centuries and performed during the liturgy of the Armenian Apostolic Church. In the Middle Ages khaz (neumatic) systems were developed for recording the melodies of monody, but most of the systems have been forgotten. In the nineteenth century in several centers of Armenian culture, melodies of that monody were written down from the oral tradition with the so-called new Armenian notation. Studies of the monody since the eighteenth century were followed by both researchers of Armenian origin, as well as other nationalities, but to this day no university has established any entity, which could be regarded as a center for research on liturgical monody of the Armenian Apostolic Church. In the world literature no monograph has been written, which would include general issues concerning the liturgical monody of the Armenian Apostolic Church. There are several lines of research on this monody: history, theory and khazology (neumology), retrieving, processing and cataloging sources, the study of medieval commentaries on sacred music, the study of various kinds of the monody, and finally performance practice in the liturgy of the Armenian Apostolic Church. There are difficulties in conducting research on this monody, including scattered sources and limited contact between researchers from Armenia and other countries. The final conclusion of the work is that the issues concerning the Armenian Apostolic Church monody not yet been sufficiently studied.
2

Stefan Wartanowic Lehacy — zapomniany Ormianin polski

75%
Mnacakanian P.
Lehahayer. Czasopismo poświęcone dziejom Ormian polskich
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2013
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vol. 2
123-152
EN
Stefan Wartanowic Lehacy (deceased in 1689) counts as one of the most prominent figure in the Armenian culture of the 17th century. A theologian and philosopher, he was a lecturer at the religious school in the seat of catholicosate in Echmiadzin, a copyist and translator, probably also a painter. Although he was born in Poland, today he is almost forgotten in his country of his birth. Lehacy (meaning: Polish, or: from Poland) came from Lwów, where he received good education, being a son of a wealthy Armenian merchant. His ancestors came from Suczawa (present-day Suceava, Romania) and became known as benefactors of the Armenian church. After the restoration of communion between the Polish-Armenian religious communities and the Holy See, he was sent by his parents, opposing the union, to Armenia to continue his education. His integration with the new community was harmonious enough and he eventually became the catholicos’ representative. Being fluent in Polish and Latin (and most likely Kipchak), he made a significant contribution to the Armenian literarture with his translations of various works printed in Poland in that time. This article portrays his life in comparison with the processes of spiritual and cultural rebirth in Armenia, which was made possible by the political stabilization in that region. It presents genealogy of Lehacy, his spiritual legacy and the hypothesis of his painting skills, as well as the exact location of his grave.
3
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Jeruzalém očima arménského poutníka : fenomén arménského poutnictví a Arméni v Jeruzalémě

75%
Košťálová P.
Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)
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2018
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vol. 104
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issue 2
303-326
EN
Jerusalem is one of the most important sites associated with monotheistic religions in the world; for the Armenian Apostolic Church it is a holy city, surb kaghak, whose significance for the Armenian community is indisputable even today. Here is situated the hajoc tagh - as the Armenian Quarter with its center at the Monastery of St. James is called - and it is also the seat of the Armenian Apostolic Seat of St. James; the head of the Patriarchate. For centuries, Jerusalem and its pilgrimage sites were the destinations of ukht, Armenian holy pilgrimage. Pilgrims (mahtes) attempted to complete a precisely planned itinerary of holy sites (tnorinakank). The text by Shimon of Lvov, an Armenian pilgrim from the beginning of the 17th century (who was also a contemporary of Kryštof Harant of Polžice and Bezdružice) and the one by the Italian traveler Pietro della Valle provide a view insight the Armenian quarter in Jerusalem right during the period of its great transformation. Within the canon of period Armenian literature and the history of the Armenian community in Jerusalem, Šimon Polský’s travel memoir remains the key reference work.
4

Ormiańska tradycja liturgiczna

63%
Matwiejuk K.
Studia Pastoralne
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2014
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vol. 10
374-395
EN
The Holy Eucharist contains the whole spiritual good of Church. It is Jesus Christ, our Passover. The Church exists owing to the Eucharist. Its celebration in the Armenian Catholic Church is according to ancient rites, which are common in the Armenian Apostolic Church and with some elements of Roman Liturgy. It is presence of Jesus Christ and his saving act. A crucial aspect of the Eucharist is the mystery of crucifiction and resurrection of Jesus Christ. His presence is prolonged beyond celebration due to Eucharistic worship. The Church as people of The New Covenant celebrates The Mystery of Salvation of Jesus Christ from a day of Descent of the Holy Spirit. In sacramental way the passing from the cross to resurrection is presented. The Eucharist is the source and summit of the christian life.
5
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Przemówienie papieża Jana Pawła II podczas spotkania z patriarchą wszystkich ormian Karekinem II w katedrze ormiańskiego kościoła apostolskiego w Eczmiadzynie 25 IX 2001 roku

51%
II J. P.
Vox Patrum
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2001
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vol. 40
35-36
EN
document
PL
dokument
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